Alchemy Of Life

ALCHEMY OF
LIFE – Miracles Of Life…

The human body is made up of a complex array of organic molecules,
principally- carbon, hydrogen, oxygen, nitrogen and a vast variety of
other major and trace elements. Our tissues are by far more
resistant than so many other organic framework of other species that
we are able to manipulate, stretch to extreme limits and do many
wonderful things with these finely knit C-H-O molecules.

Of the four kinds of food
(that which is chewed, that which is sucked, that which is
licked and that which is drunk), which a man takes, the chyle
fluid is converted into three parts. The best part (or the
finest extract of food) goes to nourish the subtle body (the
seat of force). The second or middle part goes to nourish this
gross body composed of seven (humors).

The third or the most
inferior part goes out of the body in the shape of excrement and
urine. The first two essences of food are found in the Nadis
(nerves), and being carried by them, they nourish the body from
head to foot.

When the Prana (air)
moves through all the Nadis, then, owing to this Prana (air),
the fluids of the body get extraordinary force and energy.

Below is
an excerpt from The Bhagavata Purana about the creation of world
and senses:

“During the
initial phase of his creation, LordBrahma created the Mahattatva first of all. After that he created the three
types of Ego from the MahatTatva— Satva, Rajas and
Tamas. These three types of Ego are the origins of all
the five sense-organs, organs of action and all the five
basic elements–space, water, fire, air & earth.

An enormous egg came into existence with the permutation
and combination of these five basic elements. Within
this egg exists the whole universe including the
mountains, islands, oceans, planets, deities, demons and
the human beings. The layers of water, fire, air, space
and darkness envelop this enormous egg. These elements
are once again covered by the ‘MahatTatva’, which in
turn is enveloped by the ‘Prakriti’ (nature). Lord
Vishnu himself does creation in the form of Lord Brahma
and also takes various incarnations to protect the
mankind. At the end of the Kalpa, it is only He, who
annihilates in the form of Rudra. After the end of Kalpa,
he takes rest on the back of Sheshnag for the full
period of deluge.”

The Philosophy of astral
connection of senses had been a favorite topic of
discussion for ages and various extra sensory perceptive
feats and performance of mediums make us wonder whether
indeed such a connection is possible scientifically,
rather than the claims by sacred relics.

THE
DROWNING MAN’S MEMORY (Isis Unveiled- H.P.Blavatsky)

“Many of the inferior animals have the ability to look with
inner sight into the astral light, and there behold the images
of past sensations and incidents. Instead of searching the
cerebral ganglia for “micrographs of the living and the dead, of
scenes that we have visited, of incidents in which we have borne
a part,”* they went to the vast repository where the records of
every man’s life as well as every pulsation of the visible
cosmos are stored up for all Eternity!
That flash of memory which is traditionally supposed to show a drowning
man every long-forgotten scene of his mortal life — as the
landscape is revealed to the traveler by intermittent flashes
of lightning — is simply the sudden glimpse which the
struggling soul gets into the silent galleries where his history
is depicted in imperishable colors.
The well-known fact — one corroborated by the personal experience of
nine persons out of ten — that we often recognize as familiar
to us, scenes, and landscapes, and conversations, which we see
or hear for the first time, and sometimes in countries never
visited before, is a result of the same causes. Believers in
reincarnation adduce this as an additional proof of our
antecedent existence in other bodies. This recognition of men,
countries, and things that we have never seen, is attributed by
them to flashes of soul-memory of anterior experiences. But the
men of old, in common with mediaeval philosophers, firmly held
to a contrary opinion.
They affirmed that though this psychological phenomenon was one of the
greatest arguments in favor of immortality and the soul’s
preexistence, yet the latter being endowed with an individual
memory apart from that of our physical brain, it is no proof of
reincarnation. As Eliphas Levi beautifully expresses it, “nature
shuts the door after everything that passes, and pushes life
onward” in more perfected forms. The chrysalis becomes a
butterfly; the latter can never become again a grub. In the
stillness of the night-hours, when our bodily senses are fast
locked in the fetters of sleep, and our elementary body rests,
the astral form becomes free. It then oozes out of its earthly
prison, and as Paracelsus has it — “confabulates with the
outward world,” and travels round the visible as well as the
invisible worlds. “In sleep,” he says, “the astral body (soul)
is in freer motion; then it soars to its parents, and holds
converse with the stars.” Dreams, forebodings, prescience,
prognostications and presentiments are impressions left by our
astral spirit on our brain, which receives them more or less
distinctly, according to the proportion of blood with which it
is supplied during the hours of sleep. The more the body is
exhausted, the freer is the spiritual man, and the more vivid
the impressions of our soul’s memory. In heavy and robust sleep,
dreamless and uninterrupted, upon awakening to outward
consciousness, men may sometimes remember nothing.

But the
impressions of scenes and landscapes which the astral body saw
in its peregrinations are still there, though lying latent under
the pressure of matter. They may be awakened at any moment, and
then, during such flashes of man’s inner memory, there is an
instantaneous interchange of energies between the visible and
the invisible universes. Between the “micrographs” of the
cerebral ganglia and the photo-scenographic galleries of the
astral light, a current is established. And a man who knows that
he has never visited in body, nor seen the landscape and person
that he recognizes may well assert that still has he seen and
knows them, for the acquaintance was formed while traveling in
“spirit.” To this the physiologists can have but one objection.
They will answer that in natural sleep — perfect and deep,
“half of our nature which is volitional is in the condition of
inertia”; hence unable to travel; the more so as the existence
of any such individual astral body or soul is considered by them
little else than a poetical myth. Blumenbach assures us that in
the state of sleep, all intercourse between mind and body is
suspended; an assertion which is denied by Dr. Richardson, F. R.
S., who honestly reminds the German scientist that “the precise
limits and connections of mind and body being unknown” it is
more than should be said. This confession, added to those of the
French physiologist, Fournie, and the still more recent one of
Dr. Allchin, an eminent London physician, who frankly avowed, in
an address to students, that “of all scientific pursuits which
practically concern the community, there is none perhaps which
rests upon so uncertain and insecure a basis as medicine,” gives
us a certain right to offset the hypotheses of ancient
scientists against those of the modern ones.
No man, however gross and material he may be, can avoid leading a double
existence; one in the visible universe, the other in the
invisible. The life-principle which animates his physical frame
is chiefly in the astral body; and while the more animal
portions of him rest, the more spiritual ones know neither
limits nor obstacles. We are perfectly aware that many learned,
as well as the unlearned, will object to such a novel theory of
the distribution of the life-principle. They would prefer
remaining in blissful ignorance and go on confessing that no one
knows or can pretend to tell whence and whither this mysterious
agent appears and disappears, than to give one moment’s
attention to what they consider old and exploded theories. Some
might object on the ground taken by theology, that dumb brutes
have no immortal souls, and hence, can have no astral spirits;
for theologians as well as laymen labor under the erroneous
impression that soul and spirit are one and the same thing.

But if we study Plato and other philosophers of old, we may readily
perceive that while the “irrational soul,” by which Plato meant
our astral body, or the more ethereal representation of
ourselves, can have at best only a more or less prolonged
continuity of existence beyond the grave; the divine spirit —
wrongly termed soul, by the Church — is immortal by its very
essence. (Any Hebrew scholar will readily appreciate the
distinction who comprehends the difference between the two words
ruah and nephesh.) If the life-principle is something apart from
the astral spirit and in no way connected with it, why is it
that the intensity of the clairvoyant powers depends so much on
the bodily prostration of the subject? The deeper the trance,
the less signs of life the body shows, the clearer become the
spiritual perceptions, and the more powerful are the soul’s
visions. The soul, disburdened of the bodily senses, shows
activity of power in a far greater degree of intensity than it
can in a strong, healthy body. Brierre de Boismont gives
repeated instances of this fact. The organs of sight, smell,
taste, touch, and hearing are proved to become far acuter in a
mesmerized subject deprived of the possibility of exercising
them bodily, than while he uses them in his normal state.
Such facts alone, once proved, ought to stand as invincible
demonstrations of the continuity of individual life, at least
for a certain period after the body has been left by us, either
by reason of its being worn out or by accident. But though
during its brief sojourn on earth our soul may be assimilated to
a light hidden under a bushel, it still shines more or less
bright and attracts to itself the influences of kindred spirits;
and when a thought of good or evil import is begotten in our
brain, it draws to it impulses of like nature as irresistibly as
the magnet attracts iron filings. This attraction is also
proportionate to the intensity with which the thought-impulse
makes itself felt in the ether; and so it will be understood how
one man may impress himself upon his own epoch so forcibly, that
the influence may be carried through the
ever-interchanging currents of energy between the two worlds,
the visible and the invisible — from one succeeding age to
another, until it affects a large portion of mankind.
How much the authors of the famous work entitled the Unseen Universe may
have allowed themselves to think in this direction, it would be
difficult to say; but that they have not told all they might
will be inferred from the following language:
“Regard it as you please, there can be no doubt that the
properties of the ether are of a much higher order in the arcana
of nature than those of tangible matter. And, as even the high
priests of science still find the latter far beyond their
comprehension, except in numerous but minute and often isolated
particulars, it would not become us to speculate further. It is
sufficient for our purpose to know from what the ether certainly
does, that it is capable of vastly more than any has yet
ventured to say.”
One of the most interesting discoveries of modern times, is that of the
faculty which enables a certain class of sensitive persons to
receive from any object held in the hand or against the forehead
impressions of the character or appearance of the individual, or
any other object with which it has previously been in contact.
Thus a manuscript, painting, article of clothing, or jewelry —
no matter how ancient — conveys to the sensitive, a vivid
picture of the writer, painter, or wearer; even though he lived
in the days of Ptolemy or Enoch. Nay, more; a fragment of an
ancient building will recall its history and even the scenes
which transpired within or about it. A bit of ore will carry the
soul-vision back to the time when it was in process of
formation.

This faculty is called by its
discoverer — Professor J. R. Buchanan, of Louisville, Kentucky
— psychometry. To him, the world is indebted for this most
important addition to Psychological Sciences; and to him,
perhaps, when skepticism is found felled to the ground by such
accumulation of facts, posterity will have to elevate a statue.
In announcing to the public his great discovery, Professor
Buchanan, confining himself to the power of psychometry to
delineate human character, says: “The mental and physiological
influence imparted to writing appears to be imperishable, as the
oldest specimens I have investigated gave their impressions with
a distinctness and force, little impaired by time.

Old manuscripts, requiring an
antiquary to decipher their strange old penmanship, were easily
interpreted by the psychometric power. . . . The property of
retaining the impress of mind is not limited to writing.
Drawings, paintings, everything upon which human contact,
thought, and volition have been expended, may become linked with
that thought and life, so as to recall them to the mind of
another when in contact.”
Without, perhaps, really knowing, at the early time of the grand
discovery, the significance of his own prophetic words, the
Professor adds: “This discovery, in its application to the arts
and to history, will open a mine of interesting knowledge.”*
The existence of this faculty was first experimentally
demonstrated in 1841. It has since been verified by a thousand
psychometers in different parts of the world. It proves that
every occurrence in nature — no matter how minute or
unimportant — leaves its indelible impress upon physical
nature; and, as there has been no appreciable molecular
disturbance, the only inference possible is, that these images
have been produced by that invisible, universal force — Ether,
or astral light.
In his charming work, entitled The Soul of Things, Professor Denton, the
geologist,* enters at great length into a discussion of this
subject. He gives a multitude of examples of the psychometrical
power, which Mrs. Denton possesses in a marked degree. A
fragment of Cicero’s house, at Tusculum, enabled her to
describe, without the slightest intimation as to the nature of
the object placed on her forehead, not only the great orator’s
surroundings, but also the previous owner of the building,
Cornelius Sulla Felix, or, as he is usually called, Sulla the
Dictator. A fragment of marble from the ancient Christian Church
of Smyrna, brought before her its congregation and officiating
priests. Specimens from Nineveh, China, Jerusalem, Greece,
Ararat, and other places all over the world brought up scenes in
the life of various personages, whose ashes had been scattered
thousands of years ago.

In many cases Professor
Denton verified the statements by reference to historical
records. More than this, a bit of the skeleton, or a fragment of
the tooth of some antediluvian animal, caused the seers to
perceive the creature as it was when alive, and even live for a
few brief moments its life, and experience its sensations.
Before the eager quest of the psychometer, the most hidden
recesses of the domain of nature yield up their secrets; and the
events of the most remote epochs rival in vividness of
impression the flitting circumstances of yesterday.
Says the author, in the same work: “Not a leaf waves, not an
insect crawls, not a ripple moves, but each motion is recorded
by a thousand faithful scribes in infallible and indelible
scripture. This is just as true of all past time. From the dawn
of light upon this infant globe, when round its cradle the
steamy curtains hung, to this moment, nature has been busy
photographing everything. What a picture-gallery is hers!”
It appears to us the height of impossibility to imagine that
scenes in ancient Thebes, or in some temple of prehistoric times
should be photographed only upon the substance of certain atoms.
The images of the events are imbedded in that all-permeating,
universal, and ever-retaining medium, which the philosophers
call the “Soul of the World,” and Mr. Denton “the Soul of
Things.” The psychometer, by applying the fragment of a
substance to his forehead, brings his inner-self into relations
with the inner soul of the object he handles. It is now admitted
that the universal ether pervades all things in nature, even the
most solid. It is beginning to be admitted, also, that this
preserves the images of all things which transpire.”

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